A disobedient female florist. Video essay, 22:14 (view one minute).
With the collaboration of the Center Art La Panera, the CAN of Farrera and the CDAN, Huesca. 2019.
A disobedient female florist is a bet on weed plants. I come across these through the investigation of court cases from the late Middle Ages, finding the relationship between women who were condemned as witches and the places they inhabited, many of which today are wastelands, “terrain vague” where weeds grow. The comparison becomes more than evident, of witches, who annoy, to be eliminated, within the controlled social models, and the weeds that grow there. These supposed witches were condemned, among other things, because they made use of plants.
It should be noted that according to the dictionary the “weed” is one that grows where it is not we liked.
From this historical aspect I go into the weeds, and what they mean, the discomfort it generates in the systems, or everything that can be considered different. I am interested in its meaning, which is always political. A plant is not just a plant. Botany has strong political, conceptual and ideological connotations, passed on by the verism of science, which gives it a hypothetical and sumptuous patina of objectivity. I believe in an open research laboratory, whose purpose is not so much an investigation of forms, or classifications and taxonomies, but rather elements of a conceptual nature and political ideas. An analysis of the nuances and colours of plants, of their cultivation, planting, sap, chromatography, seeds, or plans emptied of possible locations. Elements and methods that help us to reflect.
The weed becomes in this point a proposal, alternative, of change, given its high capacities of recovery, renovation, randomness, austerity, resistance, adaptability to the disturbance, proliferation and opportunism. Margins do not necessarily mean shortages, but open up opportunities. Aware that they appear where we least expect them, revealing
themselves against social order and stability, they propose to take a step further from the disobedience of the cultivation of weeds, a little like the witches did, in their meetings, councils or covens. It would be perhaps, as scholars have said of the secret and hidden places where the peasants met, secretly and at night to plan the revolt against their lord. Or supposed misdeeds, such as hailstorms, may have been actions against the powers that be; a hailstorm may be interpreted as an action of disobedience. Or, in its supposed powders, mixtures of different plant elements, toads and viscera of dead people, perhaps as heterogeneous anti-system mixtures, against the imposed models. It is from here that we can propose the construction of an alternative model, which allows us to imagine possibilities, at a time when we are urged to rethink our models of life in order to face the crisis of our world. As a subversion, in resistance with the administered spaces, of transgressions, which are created in the liminal spaces of the system, in its cracks and margins. It is a question of coming together to construct, reconstruct alternatives to our social model, the healing through spaces, cultures, and ruderal politics of the evils generated by the capitalist world.